The Pulpit Commentary — 1 Corinthians — Section 248

in view of vers. 32, 33, we may suppose that the apostle of the nations judged it best for bis peculiar mission to remain unmarried. Celibacy may be preferred "for the kingdom of heaven's sake" (Matt. xix. 12). (3) Both these considerations must be ta.ken along with a third presented in ver. 7. If a man has not the gift of continency, there is in that a clear indication that it is his duty to marry (ver. 9); if be possesses thiB gift, then be is free to give weight to other reasons which may turn the balance in favour of celibacy. Even then, however, the higher ends of wedlock are not to be over- looked. 3. It is not to be made obligatory, 'l'he Church of Rome ascribes a peculiar excellence to the celibate state, as fitted to promote greater sanctity. Hence her cultivation of monastic and conventual life, and the imposition of celibacy on the clergy. '!'here is no warrant for this in the teaching of the apostle here; while experience testifies to the dreadful evils to which it leads. II. MARRIAGE. 1. Marriage is a safeguard against incontinence. The apostle is not here treating of marriage in general or presenting it in its higher aspects and bearings. 'l'he pure union of man and woman in wedlock is a con:.munion of soul and body in love, a fulfilment of the Divine intention clearly expressed in our nature. Husband and wife thus united "in the Lord "-the one being the complement of the other, and set "like perfect music unto noble words "-are joined by a bond so holy, so exalted, so mysterious, that it is the earthly reflex of the spousal union between Christ and his Church. Still, the use here referred to by the apostle is not to be overlooked, especially in view of such licentiousness as prevailed at Corinth. God never bids us eradicate any natural appetite, as asceticism does, but provides for its gratification in a way consonant to our nature and destiny. 2. It implies the rende,ring of conjugal duly. (Vers. 3, 4.) The one party exists for the other, and for the other alone-the twain having become one flesh (Gen. ii. 24). 3. Marriage is a union between one man and one woman. In polygamy the true idea of marriage is lost. The original appointment was the union of two persons only, Adam having only one Eve; and the departure from this was due to sin. The testimony of Scripture, alike in precept and in its purest examples, is all in favour of monogamy (Gen. ii. 24; Matt. xix. 4, 5; 1 Tim. iii. 2); and the statements of the apostle here take this for granted. The domestic bliss of which poets sing is not to be found in the homes of polygamy. "Here Lo'l'e his golden shafts employs, here lights His constant le.mp, e.nd waves his purple wingd, Reigns here aud revels." ('Paradise Lost,' iv. 763-765.) "Domestic happiness, thou only bliss Of Paradise, that has survived the Fall I ..• Thou e,rt the nurse of virtue; in thine 1irms She smiles, e.ppearing, as in truth she is, Hee.van-born, e.nd destined to the skies again." (Cowper's 'Task.') B. Vers. 10-16.-Divorce: mixed marriages. Having spoken of celibacy and marriage, and having presented considerations for their guidance in the choice of the one or the other, the apostle proceeds to speak of persons already married. And here two different cases aro dealt with: (1) Where both the parties are Christian; (2) where one of the parties is Christian and the othei· heathen. I. \VHBRE BOTH PARTIES ARE CHRISTIAN. In this case the Lord Jesus, in his recorded teaching, had already given a decision, nnd Paul refers them to bis words (vide Matt. v. 32; xix. 9). I. The marriage bond is indissoluble. It is a union for life, which cannot be broken up without sin. It is not to be dissolved at the ;inere will of the parties, nor for any frivolous reason. This perpetuity arises from the relationship itself, as well as from the Divine appointment. Husband ancl wifo are ideally one, and their separation is the disrupting of a bond which has no parallel in this world. An additional sacredness attaches to the marriage covonant in tho case of Christians, who invoke the blessing of God upon their union. 2. Separation is not to be/foal. 'l'hs case supposed is that of a wife leaving her husband on tho ground of harsh and crua  250 THF FIRST EPISTLE TO THE CORINTHIANS. [cH, vn. 1-4.0.